This book looks at Arator, the Roman sub-deacon who wrote a verse-commentary on the Acts of the Apostles in AD 544, and studies the Historia Apostolica as biblical ...
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This book looks at Arator, the Roman sub-deacon who wrote a verse-commentary on the Acts of the Apostles in AD 544, and studies the Historia Apostolica as biblical commentary. Baptism for the early Christians was a subject of crucial importance, and its symbolism fired the imagination of writers throughout the Christian world. Arator was no exception. Arator's Historia Apostolica is a work of historical importance. Written at a time of crisis, politically and theologically, it is of interest as propaganda for a papacy under threat from Constantinople. But Arator's concentration on baptismal themes offers vital evidence of the transmission of exegetical ideas in late antiquity. Passages of particular baptismal importance are presented both in the original Latin and in a new translation, and considered in the context of the writings of earlier Christian commentators.Less

Arator on the Acts of the Apostles : A Baptismal Commentary

Richard Hillier

Published in print: 1993-05-20

This book looks at Arator, the Roman sub-deacon who wrote a verse-commentary on the Acts of the Apostles in AD 544, and studies the Historia Apostolica as biblical commentary. Baptism for the early Christians was a subject of crucial importance, and its symbolism fired the imagination of writers throughout the Christian world. Arator was no exception. Arator's Historia Apostolica is a work of historical importance. Written at a time of crisis, politically and theologically, it is of interest as propaganda for a papacy under threat from Constantinople. But Arator's concentration on baptismal themes offers vital evidence of the transmission of exegetical ideas in late antiquity. Passages of particular baptismal importance are presented both in the original Latin and in a new translation, and considered in the context of the writings of earlier Christian commentators.

April 6, 544 was a day of no ordinary significance in the life of Pope Vigilius and the Roman Catholic Church over which he presided. It was the day a ...
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April 6, 544 was a day of no ordinary significance in the life of Pope Vigilius and the Roman Catholic Church over which he presided. It was the day a party, albeit in ceremonial guise, was called by the Pope to celebrate the completion of a new poem written by one of the clergy on the papal staff. The poet was Arator, and his work was a reworking in verse of the Acts of the Apostles, the Historia Apostolica. Rome in the spring of 544 was a city bracing itself for attack on two fronts: one by the Gothic leader Totila and the other by Justinian's condemnation of the so-called Three Chapters. A close reading of Arator's work shows quite clearly that it is a commentary on the Acts of the Apostles in verse form. Arator emphasizes the importance of baptism as a pervading theme in the Acts of the Apostles, particularly the way in which episodes which appear to have no direct connection with baptism are made to divulge baptismal significance when subjected to allegorical interpretation.Less

Poet and Pope: Text and Context

Richard Hillier

Published in print: 1993-05-20

April 6, 544 was a day of no ordinary significance in the life of Pope Vigilius and the Roman Catholic Church over which he presided. It was the day a party, albeit in ceremonial guise, was called by the Pope to celebrate the completion of a new poem written by one of the clergy on the papal staff. The poet was Arator, and his work was a reworking in verse of the Acts of the Apostles, the Historia Apostolica. Rome in the spring of 544 was a city bracing itself for attack on two fronts: one by the Gothic leader Totila and the other by Justinian's condemnation of the so-called Three Chapters. A close reading of Arator's work shows quite clearly that it is a commentary on the Acts of the Apostles in verse form. Arator emphasizes the importance of baptism as a pervading theme in the Acts of the Apostles, particularly the way in which episodes which appear to have no direct connection with baptism are made to divulge baptismal significance when subjected to allegorical interpretation.

This chapter argues that in writing the Historia Apostolica Arator was particularly concerned to emphasize and explain the role of baptism in the Acts ...
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This chapter argues that in writing the Historia Apostolica Arator was particularly concerned to emphasize and explain the role of baptism in the Acts of the Apostles. First, the chapter examines the baptismal content of both the Historia Apostolica and Acts. For all that Acts is the single fullest account of the missionary work of the church in its earliest days, its explicit descriptions of and direct references to baptism are few. To show how Arator highlighted the baptismal perspective to an extent which transcends any notion of mere paraphrase, baptismal references and sequences in both works are listed side by side in tabular form. From such an analysis it is clear that Arator's poem includes more baptismal references than the biblical text on which it is based. Baptismal passages in Historia Apostolica and Acts are discussed.Less

Baptism, Acts, and Arator

Richard Hillier

Published in print: 1993-05-20

This chapter argues that in writing the Historia Apostolica Arator was particularly concerned to emphasize and explain the role of baptism in the Acts of the Apostles. First, the chapter examines the baptismal content of both the Historia Apostolica and Acts. For all that Acts is the single fullest account of the missionary work of the church in its earliest days, its explicit descriptions of and direct references to baptism are few. To show how Arator highlighted the baptismal perspective to an extent which transcends any notion of mere paraphrase, baptismal references and sequences in both works are listed side by side in tabular form. From such an analysis it is clear that Arator's poem includes more baptismal references than the biblical text on which it is based. Baptismal passages in Historia Apostolica and Acts are discussed.

Jacques Fontaine correctly recognized the two interwoven strands of Arator's narrative; man participates in the divine both through his share in Christ's ...
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Jacques Fontaine correctly recognized the two interwoven strands of Arator's narrative; man participates in the divine both through his share in Christ's corporeal ascension and through his own spiritual ascension experienced at baptism. The latter is a pattern of the former: man's baptismal ascent is an image of the co-ascension with Christ which he will achieve at his death. Man's redemption came as a result of Christ's death and resurrection; consequently the ascension might seem otiose, at least in its application to men, since its significance is very much subsumed in that of the resurrection. This chapter explores the ideas which lie behind Arator's exegesis of the ascension. Three main features are discussed: the notion of participation through co-ascension; the rite of chrismation and its link with participation and ascension; and the image of the divine aroma, ‘divinus odor’, as used to illustrate both the participation of God in man through the incarnation, and of man in God through baptism and ascension.Less

Divinus Odor Co-Ascension and Baptismal Participation

Richard Hillier

Published in print: 1993-05-20

Jacques Fontaine correctly recognized the two interwoven strands of Arator's narrative; man participates in the divine both through his share in Christ's corporeal ascension and through his own spiritual ascension experienced at baptism. The latter is a pattern of the former: man's baptismal ascent is an image of the co-ascension with Christ which he will achieve at his death. Man's redemption came as a result of Christ's death and resurrection; consequently the ascension might seem otiose, at least in its application to men, since its significance is very much subsumed in that of the resurrection. This chapter explores the ideas which lie behind Arator's exegesis of the ascension. Three main features are discussed: the notion of participation through co-ascension; the rite of chrismation and its link with participation and ascension; and the image of the divine aroma, ‘divinus odor’, as used to illustrate both the participation of God in man through the incarnation, and of man in God through baptism and ascension.

Arator passed over the difficulties associated with one passage of the Acts of the Apostles — the separation of baptism from the laying on of hands and ...
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Arator passed over the difficulties associated with one passage of the Acts of the Apostles — the separation of baptism from the laying on of hands and the gift of the Spirit, which apparently Philip did not or could not bestow — and instead concentrated on the nature of that gift and the conditions necessary for its bestowal. Arator is at pains to point out that baptism is no magic remedy which dissolves the stains of sin and ensures eternal salvation. Inspired by Augustine's identification of Simon Magus with the raven, Arator elaborates an exposition of the passage which is both neat and highly pertinent. Just as in the days of the flood both the dove and the raven were cleansed in the ark, so in Samaria both true penitents and the sinful Simon were baptized; however, both raven and magician fail to find salvation. The symbolism of the raven was more obscure and intriguing than that of the dove, and had already inspired a rich tradition of exegesis in the works of earlier Christian writers.Less

Lotus sed non Mundus Simon Magus and the Raven

Richard Hillier

Published in print: 1993-05-20

Arator passed over the difficulties associated with one passage of the Acts of the Apostles — the separation of baptism from the laying on of hands and the gift of the Spirit, which apparently Philip did not or could not bestow — and instead concentrated on the nature of that gift and the conditions necessary for its bestowal. Arator is at pains to point out that baptism is no magic remedy which dissolves the stains of sin and ensures eternal salvation. Inspired by Augustine's identification of Simon Magus with the raven, Arator elaborates an exposition of the passage which is both neat and highly pertinent. Just as in the days of the flood both the dove and the raven were cleansed in the ark, so in Samaria both true penitents and the sinful Simon were baptized; however, both raven and magician fail to find salvation. The symbolism of the raven was more obscure and intriguing than that of the dove, and had already inspired a rich tradition of exegesis in the works of earlier Christian writers.

In his exposition of the baptism of the Ethiopian eunuch, Arator's main concern is to set the eunuch, or rather his mistress, Queen Candace, in her ...
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In his exposition of the baptism of the Ethiopian eunuch, Arator's main concern is to set the eunuch, or rather his mistress, Queen Candace, in her place at the end of a list of types which prefigure the conversion of the ecclesia ex gentibus. He also enters into a not entirely serious examination of the effect of baptism, given the obvious physical condition of the eunuch, and alludes in the last line of the Song of Songs 1: 5 to Christ's teaching concerning eunuchs and chastity at Matthew 19: 12: ‘and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven’. Arator highlights the unexpected benefits which the eunuch will now receive: Philip's instruction enables him to reap the reward of baptism, the harvest sprung from the seeds of his diligent application to the scriptures. The biblical interpretation of Ethiopians as sinners and gentiles is also considered.Less

Eunuchi Fecunda Fides Gentiles, Sinners, and Song of Songs I: 5

Richard Hillier

Published in print: 1993-05-20

In his exposition of the baptism of the Ethiopian eunuch, Arator's main concern is to set the eunuch, or rather his mistress, Queen Candace, in her place at the end of a list of types which prefigure the conversion of the ecclesia ex gentibus. He also enters into a not entirely serious examination of the effect of baptism, given the obvious physical condition of the eunuch, and alludes in the last line of the Song of Songs 1: 5 to Christ's teaching concerning eunuchs and chastity at Matthew 19: 12: ‘and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven’. Arator highlights the unexpected benefits which the eunuch will now receive: Philip's instruction enables him to reap the reward of baptism, the harvest sprung from the seeds of his diligent application to the scriptures. The biblical interpretation of Ethiopians as sinners and gentiles is also considered.

A section of the Historia Apostolica provides another example of Arator's treatment of the text of Acts of the Apostles. The passage occupies only four ...
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A section of the Historia Apostolica provides another example of Arator's treatment of the text of Acts of the Apostles. The passage occupies only four verses in the biblical text (Acts 9: 32–5); the account of Peter's healing of Aeneas mentions neither baptism nor circumcision, yet Arator with his usual baptismal amplificatio manages to extend his version over forty-seven hexameters to involve a comparison of the Christian sacrament with the Jewish. Arator's rendering of the passage makes the baptism explicit. In addition, the idea of cleansing and purification is introduced by Arator at the outset when he describes Peter's activity in Lydda. Presumably the ‘saints’ are baptized already and Arator means that Peter enlightened them with his teaching. However, Aeneas' healing, as interpreted by Arator, is also due largely, if not totally, to baptism. This chapter examines the way in which Arator uses the healing of Aeneas to emphasize the healing power of baptism which is at such variance with the essentially wounding nature of circumcision.Less

Saucius Infans Baptism and Circumcision

Richard Hillier

Published in print: 1993-05-20

A section of the Historia Apostolica provides another example of Arator's treatment of the text of Acts of the Apostles. The passage occupies only four verses in the biblical text (Acts 9: 32–5); the account of Peter's healing of Aeneas mentions neither baptism nor circumcision, yet Arator with his usual baptismal amplificatio manages to extend his version over forty-seven hexameters to involve a comparison of the Christian sacrament with the Jewish. Arator's rendering of the passage makes the baptism explicit. In addition, the idea of cleansing and purification is introduced by Arator at the outset when he describes Peter's activity in Lydda. Presumably the ‘saints’ are baptized already and Arator means that Peter enlightened them with his teaching. However, Aeneas' healing, as interpreted by Arator, is also due largely, if not totally, to baptism. This chapter examines the way in which Arator uses the healing of Aeneas to emphasize the healing power of baptism which is at such variance with the essentially wounding nature of circumcision.

In Historia Apostolica 2. 40–95, Arator's attitude to the text of the Acts of the Apostles is evident: namely, that it is a commentary rather than a ...
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In Historia Apostolica 2. 40–95, Arator's attitude to the text of the Acts of the Apostles is evident: namely, that it is a commentary rather than a paraphrase. After a shortened introduction, Arator concentrates on three episodes of traditional sacramental importance: the crossing of the Red Sea, the miracle of Horeb, and the raining down of manna, none of which is explicitly mentioned in Acts. For Arator, the speech is a piece of baptismal teaching comparable with 1 Corinthians 10: 2–4. However, the speech in Acts does not refer even obliquely to baptism. The baptismal connection is inserted entirely by Arator, not in paraphrase but in comment. This chapter examines the equivocal nature of the metaphorical interpretation of the waters of the Red Sea, the idea of the superiority of the Christian veritas over the Jewish figura and the inability of the Jews to recognize it, and the interpretation of the waters of the Red Sea as prefiguring the mingled blood and water which flowed from the side of the crucified Christ.Less

Iustis Via, Sontibus Unda The Crossing of the Red Sea

Richard Hillier

Published in print: 1993-05-20

In Historia Apostolica 2. 40–95, Arator's attitude to the text of the Acts of the Apostles is evident: namely, that it is a commentary rather than a paraphrase. After a shortened introduction, Arator concentrates on three episodes of traditional sacramental importance: the crossing of the Red Sea, the miracle of Horeb, and the raining down of manna, none of which is explicitly mentioned in Acts. For Arator, the speech is a piece of baptismal teaching comparable with 1 Corinthians 10: 2–4. However, the speech in Acts does not refer even obliquely to baptism. The baptismal connection is inserted entirely by Arator, not in paraphrase but in comment. This chapter examines the equivocal nature of the metaphorical interpretation of the waters of the Red Sea, the idea of the superiority of the Christian veritas over the Jewish figura and the inability of the Jews to recognize it, and the interpretation of the waters of the Red Sea as prefiguring the mingled blood and water which flowed from the side of the crucified Christ.

In Historia Apostolica 2. 506–550, Paul arrives in Corinth on a mission of baptism and conversion. Arator takes up the character of Aquila, who with ...
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In Historia Apostolica 2. 506–550, Paul arrives in Corinth on a mission of baptism and conversion. Arator takes up the character of Aquila, who with his wife Priscilla had welcomed Paul into his house. He recounts the story that the eagle, when old, restores itself to youth by basking in the sun and then bathing three times in a stream. The account is to be found in the Physiologus, a collection of edifying fabulous anecdotes from natural history, the earliest version of which was written, probably in Egypt, in 2nd century AD. The eagle subjects itself to the heat of the sun and the cleansing of the water. Arator is also aware of the moralization; rebirth comes from the light and warmth of the true sun, the Sun of Righteousness, although again he is more interested in the regenerative power of the consecrated but real water used in baptism than in the metaphorical spring which is the word of God.Less

Aquila The Rejuvenation of the Eagle

Richard Hillier

Published in print: 1993-05-20

In Historia Apostolica 2. 506–550, Paul arrives in Corinth on a mission of baptism and conversion. Arator takes up the character of Aquila, who with his wife Priscilla had welcomed Paul into his house. He recounts the story that the eagle, when old, restores itself to youth by basking in the sun and then bathing three times in a stream. The account is to be found in the Physiologus, a collection of edifying fabulous anecdotes from natural history, the earliest version of which was written, probably in Egypt, in 2nd century AD. The eagle subjects itself to the heat of the sun and the cleansing of the water. Arator is also aware of the moralization; rebirth comes from the light and warmth of the true sun, the Sun of Righteousness, although again he is more interested in the regenerative power of the consecrated but real water used in baptism than in the metaphorical spring which is the word of God.

Is it possible that there were specific works of which Arator had first-hand knowledge and upon whose contents he drew during the writing of the ...
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Is it possible that there were specific works of which Arator had first-hand knowledge and upon whose contents he drew during the writing of the Historia Apostolica? There are undoubtedly works which were well known at the time Arator was writing, and it comes as no surprise that these are the works with which Arator would seem to have been most familiar. One work which poses a problem is the Physiologus, where there is also a fable of the eagle's rebirth. The amount of material devoted to baptism in the Historia Apostolica far exceeds the amount contained in the text it purports to explain. And so, just as Arator began his commentary by departing from the text of the Acts of the Apostles and including an account of the saving events which alone made the subsequent acts of baptism and conversion possible, namely the descensus and resurrection of Christ, so in the closing lines of the work he looks beyond the final words of Acts to the ministry and imminent martyrdom of Peter and Paul.Less

Postscript

Richard Hillier

Published in print: 1993-05-20

Is it possible that there were specific works of which Arator had first-hand knowledge and upon whose contents he drew during the writing of the Historia Apostolica? There are undoubtedly works which were well known at the time Arator was writing, and it comes as no surprise that these are the works with which Arator would seem to have been most familiar. One work which poses a problem is the Physiologus, where there is also a fable of the eagle's rebirth. The amount of material devoted to baptism in the Historia Apostolica far exceeds the amount contained in the text it purports to explain. And so, just as Arator began his commentary by departing from the text of the Acts of the Apostles and including an account of the saving events which alone made the subsequent acts of baptism and conversion possible, namely the descensus and resurrection of Christ, so in the closing lines of the work he looks beyond the final words of Acts to the ministry and imminent martyrdom of Peter and Paul.